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I NTERIIATIONAL CON FERENCEON TRADITIONAL CULTURE AND RANCAGE AWARD 201O

Auditorium of Yogyakarta State University,May 29, 2010

oco I tl, itdornfor Character Building

FACULTY OF LANGUAGES AND ARTSYOGYAKARTA STATE UN VERSlTY. INDONESlA

.li-\-

PROCEEDINGI nternational GonferenceOn Traditional Culture and Rancage Award 2010

Publishing lnstituteFaculty of Languages and Arts Yogyakarta State University

Director of PublicationZamzani

Chief EditorSuwarna

SecretarySuwardiHesti Mulyani

EditorSutrisna WibawaEndang NurhayatiMulyana

Lay OutSugeng Tri Wuryanto

AdministratorJoko PurwokoSugeng Tri Wuryanto

AddressFaculty of Languages and Arts Yogyakarta State University

ISBN : 979 820 433-6@ 2010 Yogyakarta State UniversityAll right reserved. No part of this publicationMay be reproduced without the prior written permission ofYogyakarta State University

Printed in Yogy?rkartaByAsh Shaff

PROCEEDING

I nternational GonferenceOn Traditional Gulture and Rancage Award 2010

Yogyakarta, May 29, 2010

locol tllirdornfor Character Building

FACULTY OF LANGUAGES AND ARTSYOGYAKARTA STATE UNIVERSITY

Table of Contents

Speech of International Conference by Suwarna I

Message from The Chairman of IKABUDIInternational Conference on Regional Cultural v

Opening Speech for International Conference on Culture vi

Keynote Speech Konferensi Internasional Kebudayaan Daerah .............,,...... ix

Table of Contents

Invited Speakers' Papers1 A Cu tura Presentation About The cambia (The Smiling Coast of Africa)

Ebrima Sarr2 Solomon Islands

Cyril Bernard Rachman: Leadership and Example Of Sri Susuhunan Paku Buwono X

A Philosophical and Ethical Reflection to Encourage Nationalism in LocalWisdom BasicGunawan Sumodiningrat.i Local Wisdom And Nation Development

10

Ajlp Rosidl- ValJes Peviral.zaton l't-oug- Educatio- Civ lization \-sarLara

Marsono

Speakers'PapersI Cultural Relativism Ethics and Traditional ldiomatic of lava

Afendy Widayat........ 51I Education Based on Competence In Local Wisdom Through Kids Story onIndonesian Language in Elementary SchooAgus Sutlkno ............. 59

: Common Sense Outlook on Loca Wisdom, Culture, and IdentityiA Contemporary Javanese Native's ExperienceAsih Sigit Padmanugraha ................................ 64+ Sundanese-Based Islanric Values Education on pre-school ChildrenHj. Nunuy Nufjanah 73

: The Potential Of l4alay And Javanese Languages and Culture on The Challengeof GlobalizationPalna Paftana 81

a Folk ore Studies Of Nyadran Ceremony Among Javanese In l4akam Sewu BantulYogyakadaEko Santosa 87

7 Is amic Influence on The Leadership of Sri Sultan Hamengku Buwana VEndang Nurhayati ........................... 108

5 The Comrnitment Bhisma's in Order politeness

Hardiyanto................ ....................... 1f49 ConcepUon of Worthiness in Javanese Living in The Text Grdnda Budaya

Hestl Mu/yani............ ..............................,,.... 12210 Folklore and Human Value Developrnen n Multjlingual Setting

I Ketut Warta ............................. .. 12911 The Value Local Wisdomsin Babad Nitik Su/tan Agung

Kamldjan................ ............................... 143

22

36

xlv

12 Studies and Implications of cameful Tembang Dolanan to Nation Youths lloralInstruction in Primary and Secondary EducationMaryaeni ................... ....................... 161

13 f4erapi SpiritualTourism:Tracing The Javanesse Values of Local WisdomMu/yana.................... ....................... 173

14 Ruwahan Traditional RitualNanny Sri Lestari...... ...........,,.......... 181

15 Phllosophy of Suryomentarami An Analysis of Indonesian Contemporary NovelBased on Avanese EthnicNurhadi and Dian Swandayani .................... ...................... 191

16 Integration of The l4anners in The Javanese Language Learning as AlternativeRevitalization of Local WisdomNurhidayati............... ............... ....... 206

17 Local Wisdom Teaching in Serat Sastra cendhingPurwadl ..................... .................,..... 227

18 The Discourse About Tembang Macapafas Expression of Cognition System andLocal Wisdom of Java EthnicD.B. Putut Setiyadi ... ....................... 237

19 The Revitalization of Folktales frorn West Kalimantan, Central Kalimantan andI,ladura as The Psychological Solution of Dayak-14aduranese ConflictRahmah Purwahida.. ....................... 253

20 Traditional Javanese Houser The Transformation of Single Into lyultifamilyDwellingsRetna Hidayah.......... .................................... 265

21 Japanese and lavanese Architecturej Comparative Study of SustainabilityApproachesSilfra Mona Aryani..... ............................... 272

22 The Power of Story (Dewa Ruci): An Offer System of Learning Literature byMulticultural PerspectiveSitilsnaniah.............. ..................................., 282

23 Understanding Raditional Expressions as Javanese Local Wisdom in GeneratingSocietal HarmonySitl Mulyani ............... .................... 295

24 The Study of Javanese and The Enforcement of lavanese Culture ValueSriHartt Wdyastuti .. ....................... 304

25 Preserving.lavanese Culture Hrough Javanese Traditional Wedding packageSuha/ti ...................... ....................... 310

26 Quick and Interesting Javanese Learning l\4odelSukirno..........-........... ........ .............. 320

27 Ethical Values in Javanese Leadership in WedhatamavercesSutrisna Wibawa....... ......................, 332

28 Etic Values Towards on l4emayu Hayuning Bawana in The Mystic Ljterature ofJavaneseSpiritua Belief5uwardi..................... ................................342

29 Traditional Cetenony "Tuk Si Bedhud' an Art Encouragement as Tourism AssetSuwarna......... .................................353

30 The Trace of Yasadipura I1: A Surakarta's Poet, The Devotee of Five KingVenny Indria Ekawatl ....................., 364

31 Rendezvous with The Local Wisdom of Indonesian Culture in The NovelNegeri 5 LlenaraYu/iTri Rahayu and Sukasih Ratna Widayati......... ............ 381

INVITED SPEAKERS' PAPERS

CULTURAL RELATIVISM ETHICS AND TRADITIONAL IDIOMATIC OF JAVA

Byi Afendy Widayat

Department of Regional Language Education/ Faculty of Languages and Afts,

Yogyakarta State University

Abstract

Harry J, Gensler divide ethics lines into several types and one of these t/pes are:,irura/ relativism,fhis ethics line has similarities in lava ethics genaraliy. Both of these lines:'ethics has the advantages and weaknesses, The advantages are able to tolerate for::veloping harmonious condition which is reflected into idiomaIc, like titi, tata, tentrem,,'. xereas the weaknesses are developed appearance (lamis). it mea ns that people accept the: lerence from other, but not outwardly and by heart. In the social and state life, the-:rmon ous condltion must be jdeal forrn of society/ but in the assesing something rnust be::re openly and good manners, so will result harmonious condition which is not appearance.

L lntroduction

Romo Franz l'4agnis Susena (1984r 6), when discuss Java ethics, describes .'that

::-cs s all of norm and assesment that is used by people to know how should people

-r ement their ife". Ethicss relate to anything about value, because ethics actually discuss

:-: case of citation about good and bad value. These qualities value is named virtue that

,.ios te wrckedness, it means the bad characteristjcs, so people ui ho has these charakterics

:- ramed bad firoral. Actually ethics is rnore related to the justjficatlon basis principles human

:*;i!de (Kattsoff/ 2004: 341).

I| fact good and bad value often can be viewed from several aspect and this vjew--iJ ts different opinion. Therefore ln ethicss be found the llnes of ethicss suitable with each

: -ior'r. This paper w ll discuss one of eth cs ines, comp y wtth Harry J. Gensler (19e8), it is

:,,ttura/ Relativlsm (aR). This discusson reates to the mora concept of Java ethics,

::recially that reflects n the form of Java traditional and the possibility solves the weakness

:; :he effort to shape character of nation.

I1, Cultura! Relativism and Java Ethics

A. Good and Bad

Cu/tuta/ Relativlsme (CR) describes good and bad human attitude depend on social

r:.ventons that is gven by tradtion. The basis principle of morality is showed on social

::rventions and is used to basis norm of interaction (Gensler,199B:10). Comply with

'-:etnatianal Conference An Tradttlonal Culture And "Rancaoe" Av,/ard 201A':iyakarta, 14av 29, 2A10

51

Poedjawijatna, assesment about good and bad is based on six view of philosophyl

hedonisffre, ut itarianisme, vitalisme, soslalisme, rellgioslsme and humanisme.

1, Sosialjsm. According to this concept good and bad ls determined and based on

customs and traditons,This view s caled the concept of sosialisme, which is based

on hlrnan who socalize each other. The East and West customs and traditions is

different. People has not the right to punish that this customs are good and that

customs are bad, but they can be sald that this custorns are diffrcult to use general

measures, because its ungeneralities.

2. Hedonism. According to this concept good and bad is determjned and based on

getting pleasure, enjoyment and satisfaction of biological passions. First, this opinion

is said by Filosof Epicurus (341-270 SM) from ancient Greek, than is developed by

Cyrecnics and is blosomed in the modern era by Sigrnund Freud.

3. Intulsism. Accordjng to this concept good and bad ls determined and based on

intuition, inst nct or volce of heaft. This concept not on y is mantioned as intuisionisrr

but also humanisrn.

4. LlU iterianism. Accordlng to thls concept good and bad is determined and based on

ull ity, that means the power of useful{. Thls views is too extreme to jnterpret now

and deve ope as the concept of materialistic, e.q.: the oldest people is entrusted to

o d folks' nstltut on in the some welfare state.

5. Vta sm. According to this concept good and bad is determined and based on

refectiof of hurian ife subjugation power. This concept is practiced by feodalism

goverrnent to the u/eak peope (minority). Now this concept has turned by

democracy.

6. Religiossm. Accord ng to this concept good and bad is determined and based on

desire of God in the theological convlction. This concept is considered the best ethics,

but it become stepping stone for exped's thinking, because this concept is not yet

qeneral and objective (Poedjawiyatna, 1998i7-15).

Cultural Re atjvisffr (CR) is one of ethics concept that its basic teachings is that good

and bad depend on cultural assesments or social conventlons whlch is consldered as legacies

of ancestors. Good s f it is convented by soca assesment. Thus CR assesment of good and

bad ls inc uded socialsm categories.

The follo\\rer of relativisrl accepts some education, slnce chlldhood, about what is

qood and bad from soclety, traditions and custorns which become some stable convinction in

the socially approved. The value of rnoral is formed by past-society. They concider that the

other soc ety has each traditions, customs, conventionsand cultures, which is become good

Internattanal Conference An Traditional Culture And 'Rancaoe" Awar.l 201aYogyakarta, l4ay 29, 2A1A

52

norm themselves. Therefore no objectivities moral about some that is said good. The moral

is not absolute, Every culture has moral itself. They can not justify that the other culture is

false and tolerance attitude is better.

Java ethics is similar with cR. Some attitude is good and bad have implanted step by

step since childhood, like through parent's education, and society that refers to culture which

prevails in society. lava people accept good and bad teachings from legacy of ancestors, The

knowledge from ancestors and society about Java cultural ethics that considers adiluhung:

abo$ tata krama that is related to body movements, series of sit down, contents and shape

of talking, e.g.: language teachings to regard others is teaching by degrees of speech, that is

known undha-usuk of Java, This is teaching since the children begin talking. h lhe undha-

usuk of laval contenls basa krama that sorne courteous language to regard others and older

people (Suseno, 1984; 45),

B. Difference of Moral Ideology in west Ethics and Java Ethics

]n the relation with other culture, Java customs implant relative value, This teaching

reflects in proverb desa mawa cara negara mawa tatal that rrF-ans "each village and country

has order and way of life country or traditions, customs, conventions and culture, But

according to Romo Magnis, Java ethics is different from West ethics. West ethics is preferred

to follow ethical ideology of lmrnanuel Kant. That is obligation ethics, Whereas Java ethics is

preferred to Aristotelian ethics. That is wisdom ethics, like that is reflected in prcvetb sepi

ing pamrih rame ing gawe. This proverb emphasizes social harmony (Suseno, 1984: 223-

225). Relativisrn Java ethics contents idiomatic becik (lood) and a/a (bad), but no especially

idiomatic that means wicked and the word a/a not only means about moral (Suseno, 1984:

210), Java ethics doesn't order to do the duty nullifl/ wicked attitudes, but relatively only

suggestf because ala dan bectk arc alwasy together, although there contents idiomatic ,eclk

ketitik ala ketara (Tood and bad will be known).

Java ethics prohibits ideology that the wicked is forbidden. The true attitude is always

relative appropriate with place (Suseno/ 1984: 211), This appears on lhe idiomatirc empan

papaO lhat means 'good and bad, even the true and false has different place, situation and

certalnly different in application.

In the its opinion of moral, CR look into its own soclefy ln monolith, all have to

adhere obllgation ethlcs, Ideally Java ethlcs doesn't far dlffer, But that way, like have been

lald open by Romo lvlagnls, Java ethlcs ls not strlngent oblige that ethlcs ldealism applying,

Rorno l'4agnis express with the wisdom ethics, non obligation ethics. This matter also mirror

in applying of enpan apapan which is also applied in parts of from Java society by

Internatianal Canfercnce On Traditional Culture And "Rancaae" Award 2010Yaqya ka rta, 1,4 ay 29, 20 1 A

53

themselves. This n'ratter happen because Java society themselves, in fact also have

jmmeasurable, concerning social situation in the certain Java society group, and also

lndividua condition which makes its background, If CR look into the other dissimilar society

by plura ism so that all tolerance according to each culture ( censler, I988:U), in enpan

papan he )ava society realize that the other society may themselves, but tradition, customs,

its social convention have djffered because its place difference.

Ethics of Java and CR generally more having the character as caring ethics. Differ

from the juslice ethics assuming equal all treatrnent and action, caring ethics is contextual,

situational and also focus on concrete people and its requirement, people ts seen in a

persona relation and social relation with the relation of emotional involvement and

interdependence ( Suseno, 2005: 238). Thls Java ethics doesn't very ernphasize justice

ethics/ but using wsdom ethics. This ls like that is mjrrored in concept of empan papan,

concept on bener ning ara pener and concept ngono yo gono ning aja ngono.

The conception of empan papan assumes that the applying ever),thing must not

equal, thus n ust be adapted for situation and condtton of its different object. Thls matter

also happen in assessing ever\,,thing, so in its execution, it claims the carefulness.

Conception af bener ninq ara penerassumes that truth is not yet of course precisely.

Thus the truth can be relative and may not be forced. Truth have to precisely in general,

specially in the context of Java ethics. someone can be assumed correct, but when exited

from iava ideallsn], truth was assurning wrong,

Conception of ngona yes nqono ning aja ngono assumes that everything don't be

abundant. One who feel the correctness/ needn't play jokes on or express strongly wrong at

one who differ. Even at one who are clearly wrong, needn,t be abundant in blarn ng, for

example mortlfying publicly.

Conception lhe empao papan, bener ning ora pener dan ngono ya ngona ning a|a

ngono very often must be appl ed wise y, doesn't emphasize the obliged attitude to obliging

applied in equal, therefore/ like above have been touched, that Java ethics js not obligaUon

ethics, but wisdom eth cs Thls Java ethics doesnt tend to become utopjc, what is in Java

term named o/a mu/uk muluk ( their desire is not too tall), and jn other concept is often

ideal zed with the tetm sak madya ( sufficiently, snugly and precise).

C, The Excellenee of CR and Java Ethics

The Excellence of CR and.lava ethics is relatively equal, that this ethics have

developed and maintained the very stronq tolerance. so it can avoid the social conflict

Intenational Canference an Tradltional Cuhure And 'Rancaoe,,Award 2a1aYagyakarta, l\4ay 29, 2Al0

54

openly. Every difference is as able to be accepted by follower of CR and Java ethlcs. In Java

ethics the tolerance attitude is as that is rnircted in idior",alic tepa slira.

The word tepa is frequently said as repeat wotd tepa-tepa which intended to equal

means with tepa s/ira, Word lepa itself has the similar meaning with the word oF terak or

Lapak, meaning shadow or result draw of shadow or ex- body or the part of body at one

particular area. Whereas the word seliro nears sell. Theword of tepa seltrais morehavng

a meaning as jmperative thus it means to tread or mirror or conceive at thernselves,

For Java, all the forrn of attitude !\/ill be submitted to the others and former y is

assessed its level truth through consideration which is in the form of logical consequence

wiil be happened \^/hen this subn'rltted attitude form is happened to thernselves. The logical

consequence/ in this case, to be concern with feeling to what is possible felt by others.

Through this concept of tepa sellro, everything that exist in others can be felt as

somethlng that become its own property. Therefore also various negative assessrnent or

chop that everything exists in others, wi I try to feel ot dithinthingi as value befalling

then]selves, or quest to themselves, how if something that happens in others happen to

themselves.

In the other form the concept of tepa sellro is often said in the form of expectancy

from others as perpetrator/ lhis is mbok ya sing tepa-tepa ( we riust behave tepa sellro) or

with the term yen dilwit tku krasa lara ya aja njiwit liyan( if we is pinched, we will feel ill,

therefore don't pinch the others). The concept of tepa seliro is relatively dominant to be

basis the tolerance attitude, Caused by this tolerance concept/ society almost always can be

strived to have attitude respect the other parly, harmonious and reconciliation condition.

Respect to difFerence understand, in personal level, step by step will be strived its

adjustment through repeatedly logic consideration. This n'ratter in culture of Java is known

with the expression dlgelardigulung, thls means thought and felt repeatedly.

Through this concept of tepa seliro, expand ng a lot of Java teaching supporting, for

exarnp e so that aja ngina, aja ngemlngke, aja gampang waonan, aja gampang sewiyah, aja

dumeh, aja gampang mitenah, aja srei-drengki-jat/-nethakl, and aja aji mumpung,

Aja ngemingke means that don't look down the others, rnuch the same meaning with

the concept of aja ngtna which means that don't affront. This concept suggests people to

don't look down or affront to the others, This concept is often based on by other concept,

thal ts ja/ma tan kena klntra. The Concept af jalma tan kena kinlra means that human being

cannot be estimated to be debased its ability, because human being frequently own the high

ab riLy w5 ch ofte- s r o 5een oy orhers.

Internatianal Conference On Traditional Culture And "Rancaae" Award 201AYasyakarta, May 29, 2A1A

55

Aja ganpang waonan means that don't easy to inveigh, This teaching go into not

wrong peope. and wrong people. This means though clear make a mistake, others is

expected to don't inveigh easily.

Aja gampang sewiyah means that don't easily affront or despise the others. ,4la

dumeh neans that don't arrogant because you have higher capable or do sornething

because we feel as deeper in the matters. Like the teaching ot aja gampang waonanl

ajasewlyah and aja dumeh implicitly also teach in order don't behave to bluff themselves,

don't exhibit, etc.

Aja gampang mitenah means that don't libel easily, AJa srei-drengkt-jall-methakll

means don't heartburning easily, maiiclous, llke to bother and pretend in comrnand. As for

aja aji mumpung means don't abundant because of having the opportunity. Despite a/b

gampang mitenahl aja srel-drengkl-jail-methaki/, and aja aji mumpung, it implicitly teaches

in order that don't to misuse ability.

Various idioffratic above rnainly is used in order to maintaining harmonious condltion,

Harmonious condition in ideal idion.ratic of Java is enclosed in lerr-l titL tata, tentrem ( nally larranged and peaceful).

According to Gensler, the probems of CR is how sornebody reacts the difference

things usher the social group. Than CR determlnes some attitude that kindliness or badness

not be at the one of the parties the social group. It is ttue at one particular some level, CR ofsome group might possibly be wrong, but it doesn't roean that the overall of ethics,s group is

wrong. CR often becorne nconsistent, in one real the correct party is his, but he also agree

the others differ ( Gensler,1988:15-16).

In this case, weakness which is there are jn Java ethics for exarnple the happening ofsham respect in other culture. Tolerance frequenfly only limited to vjsible attitude (body),

doesn't reach at full acceptance (body and soul or heart). This matter in Java is referred as

lamis (is rat w th full heart). This generate the lnconsistent, In its relation with this matter,

often there are gib ng for Java culture, namely nggih-nggih ra kepangglht that means .,they

say yes but is not executed" at aplk ngarep mbendhol mburi, that means " nice when is

rneeting but a period of rear, in its mind or heart".

In one side there are idiornatic af desa mawa cara negara mawa tata that means torespect the good and bad view, of others, on the other hand also there are idiomattc of ora

Jawa ( one isn't Java) or durunq Jawa ( one :s not yet Java) having a meaning sofftebody

cannot behave llke idealism in Java ethics. In direct relation, though Java think that

somebody is not ethical and cla ms ora Jawa or durung Jawa, but Java ethics avoids the

Internaft)nal Canference An fraditianal Culture And "Rancaoe', Award 201AYagyakarta, f,1ay 29, 201A

56

:.nflict opened to go to the harmonious condition, This concept, making lava eihic5, a::e:=:-e good and bad other ethics, but jt is often not with fulFhead,

Despite, there often happen the double standard using to friends or people from

!roup of themselves and frlends or people frorn other group, Friends or one who born as lts

lroup ls often assumed better than friends or people from group of their outside, In Java

:llture this term [s recognized with pllih sih ( favoritism) or mban clndhe mban si/adan (

:ard ng w th the shawl and candling with the keen bamboo cleft).

The conception af Jawa and ora Jawa is very visible in idiomatic wong Tanah Jawa

:-.: ls contrast wilh wonq Sabrang, especlally in culture of purwa puppets. In purwa

.Jppets, knight at Wong Tanah Jawa ts always presented a refinement and not good

a:i tude, while Wang Sabrang is often presented harsh or in term of java that is called ,L/fa.

)i cavse Wong Sabrang there non simply interpreted Java and Outside Java, by locative,

:Jt is interpreted outside idealism of Java ethjcs, either through public and also is applied by

:artain Java group. Among Yogyakarta, Surakada, Semarang and so on, in the case of:erlain can differ.

III. Revitalization of Java Ethics

From above description presumably can be pulled summery betvveen CR and Java

:ihlcs, what ln some cases is almost same / though isn't all of these can be same merely, For

CR and bad and good view Java ethics have been determined since oJd world which have

..me to the pertinent culture value.

CR and Java Ethics look that bad and good value becoming oiher cultural view,

:olerable. Tolerance attitude to matters that exist in other people or culture/ for Java ethics

represents the effort go to the social harmonious condition. This condition Tepresents some

rnatter emphasized or made significant and reaiized through teachings which is system c,

that is for example through traditional idiomatic oF lava.

Harnronious condition as ideallsm of course is acceptable in general, but step the

to erance at random must be re-considered, especially in attitude or wrong move whch s

concerning loss other group in general, Harmonious condition as result from tolerance, n

last is often referred safety/ but in the reality it contajn the together mistake by cerlain

qroup. This matter ike this which must is not lenient,

The Weakness of CR and Java ethics is vlsible in reacts the difFerence usher socia

9roup. For Java elhicsf acceptance about the badness and goodness other culture, often only

illusion or appearance ot lamis, da I with full-heart, especially only in order to taking care of

circurnstance rernain to be harmonious, which rneans that isnt happened the opened

lnternatianal Canference An Traditianal Culture And "Rancaoe" Award 2A1AfaQyakarta, l',lay 29, 201A

57

conflict, 1a,,/7/5 condition generally isn't acceptable of course, because delays problems and

doesn't finish the problems, Therefore must be civilized an opened attitude which will to qive

the criticisrn to other receptive and group.

On the other slde decent attitude of course must be fought in crjticism culture, good

in order to straightening a rnistake of themselves and also other people or group, Criticizing

and refusing with the open attitude/ or perform demonstraflon is permitted, but having to

decent, and needn't destroy etc. This matter requires to be emphasized to remain

rnaintaining of the harrnonious condition/ and isnt sham or pretended harmonious, so

harmonizauon in the society, nation and state of Indonesia Will be realized eminently.

Reference:

Birsch, Douglas. I99q. Ethicsal Insights, A Brief Introdudion. Mountain View California:Ma'.field Pub ishing Company

Gensler, Harry J. 1,988. Ethicss, A Contemporary Jntroduction New york, Routledqe.

Kattsoff, Louis O. 2004. Pengantar Filsafat, terj. Soejono Soemargono. yogyakartat TiaraWacana

l4ulder, Niels, L996, Pribadi dan Masyarakat diJawar Jakarla: pustaka sinar harapan

PoedjawUatna, 1998. Etika, Filsafat Tingkah Laku, Jakarta: Rineka Cipta,

Suseno, Franz l,lagnis, 1984, Etika lawa: Sebuah Analisa Falsafi tentang KebjjaksanaanHldup, )akaftat PT Gramedia

*--,2005. Pijar Pijat Filsafat.Yoqyakarta: Kanisius.

Internatianal Conference On Traditianal Cutture And,'Rancaae,, Award 2010Yogyakarta, May 29, 2A1A